1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.

2. ßMonks, Kassapa is satisfied with whatever gain of robes, praises the satisfaction for whatever gain of robes. Improper desires do not arise to him on account of robes. Not gaining robes is not worried and gaining them, is not enslaved or infatuated, he abides innocent seeing the danger and the wise escape from the bond and uses them.

3. ßMonks, Kassapa is satisfied with whatever gain of morsel food, praises the satisfaction for whatever gain of morsel food. Improper desires do not arise to him on account of morsel food. Not gaining morsel food is not worried and gaining them, is not enslaved or infatuated, he abides innocent seeing the danger and the wise escape from the bond and partakes them.

4. ßMonks, Kassapa is satisfied with whatever gain of dwellings, praises the satisfaction for whatever gain of dwellings. Improper desires do not arise to him on account of dwellings. Not gaining dwellings is not worried and gaining them, is not enslaved or infatuated abides innocent seeing the danger and the wise escape from the bond and partakes them.

5. ßMonks, Kassapa is satisfied with whatever gain of requisites when ill, praises the satisfaction for whatever gain of requisites when ill. Improper desires do not arise to him on account of requisites when ill. Not gaining the requisites when ill is not worried and gaining them, is not enslaved or infatuated abides innocent seeing the danger and the wise escape from the bond and partakes them.

6. ßTherefore, monks, you should train thus. We will be satisfied with whatever gain of robes, will praise the satisfaction of whatever gain of robes. Improper desires will not arise to us on account of robes. Not gaining robes we will not be worried and gaining them we will not be enslaved or infatuated, we will abide innocent seeing the danger and the wise escape from the bond and partake them. We will be satisfied with whatever gain of morsel food ... re ... dwellings ... re ... requisites when ill, we will praise the satisfaction of whatever gain of requisites when ill. Improper desires will not arise to us on account of requisites when ill. Not gaining the requisites we will not be worried and gaining them we will not be enslaved or infatuated, will abide innocent seeing the danger and the wise escape from the bond and partake them.

7. ßMonks, you should desire advice from Kassapa or from someone like Kassapa and fall to that method.

15. 1. 2.

(2) Anottapi Ý Not Conscientious

1. I heard thus. At one time venerable Mahakassapa and venerable Sàriputta lived in the deer park in Isipatana in Benares.

2. Venerable Sàriputta getting up from his seclusion in the evening approached venerable Mahakassapa, exchanged friendly greetings and sat on a side.

3. Sitting, venerable Sàriputta said thus to venerable Mahakassapa:

4. ßFriend Kassapa, it is said without straining and without conscientiousness it is not possible to attain enlightenment, extinction, and the end of unpleasantness; and it is said with straining and with conscientiousness it is possible to attain enlightenment, extinction and the end of unpleasantness.

5. ßFriend, not strenuous and not conscientious in which manner is it not possible to attain enlightenment, extinction and the end of unpleasantness and strenuous and conscientious in which manner is it possible to attain enlightenment, extinction and the end of unpleasantness?

I

ßHere, friend, the monk does not strain, `the arising of non arisen evil demerit conduces to my ill being.' He does not strain, `not dispelling this arisen evil demerit conduces to my ill being.' The monk does not strain, `not arising of non arisen merit conduces to my ill being'. He does not strain, `the ceasing of this arisen merit conduces to my ill being.'

ßFriend, thus the monk does not strain.

II

6. Friend, how is the monk not conscientious?

Here, friend, the monk is not conscientious, `the arising of not arisen evil demerit conduces to my ill being'. He is not conscientious, `not dispelling this arisen evil demerit conduces to my ill being'. The monk is not conscientious, `not arising of non arisen merit conduces to my ill being.' He is not conscientious, `the ceasing of this arisen merit conduces to my ill being'.

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.

2. ßMonks, approach families comparable to the moon, far removed from body and mind,*1] forever like a novice you should approach families without boldness.

3. ßLike a man looking at a decayed well, an inaccessible rock or the confluence of rivers, he should approach families comparable to the moon, far away from body and mind, forever like a novice should approach families without boldness.

ßMonks, Kassapa approaches families comparable to the moon, far removed from body and mind, forever like a novice he approaches families without boldness.

4. ßMonks, what kind of monk is suitable to approach families?û

5. ßVenerable sir, the Blessed One is the leader for the Teaching. It is the refuge of the Blessed One. It's good that its meaning occurs to the Blessed One. The monks learning it from the Blessed One will bear it in their minds.û

6. Then the Blessed One moved his fingers in space and said: ßMonks, nothing clings, nothing is seized and nothing is imprisoned in this hand. In the same manner, whoever monk approaches a family should approach with a mind that does not cling, does not seize and does not get imprisoned there. He should be with the wish, `May those who desire gains be honored with gains and those who desire merit do merit'.

7. ßWith whatever he gains he becomes satisfied with a good mind and with others gains he becomes satisfied with a good mind. Monks, Kassapa approaches a family with a mind that does not cling, does not seize and does not get imprisoned. He wishes, ßM ay those who desire gains be honored with gains and those who desire merit do merit'.

8. ßAs Kassapa is satisfied with a good mind for his gains just so, he is satisfied with a good mind for the gains of others.

9. ßMonks, such a monk is suitable to approach a family

10. Monks, what kind of Teaching of the monk is impure and what kind of Teaching of the monk is pure?û

11. ßVenerable sir, the Blessed One is the leader for the Teaching. It is the refuge of the Blessed One. It's good that its meaning occurs to the Blessed One. The monks learning it from the Blessed One will bear it in their minds.û

12. ßThen monks, listen and attend carefully I will tell.û

Those monks said: ßYes, venerable sir.û And the Blessed One said thus:

13. ßMonks, if a monk teaches thinking in this manner, `may my preaching be heard, hearing may they be pleased and may they show that they are pleased.' Monks, the preaching of such a monk is impure.

14. ßMonks, if a monk teaches thinking `the Teaching of the Blessed One is well declared, results are here and now, time does not matter, invites inspection, has an inward leading and it should be realized by the wise by themselves. May my preaching be heard, hearing may they know the Teaching and fall to that method of benefit.' Monks, thus the preaching should be for the benefit of those who hear the Teaching. The preaching should be out of compassion for the hearer. Such a monk's preaching is pure.

15. ßMonks, Kassapa teaches thinking `the Teaching of the Blessed One is well declared, results are here and now, time does not matter, invites inspection, has an inward leading and it should be realized by the wise by themselves.' He thinks `May my preaching be heard, hearing may they know the Teaching and fall to that method of benefit.' Thus Kassapa preaches for the benefit of those who hear the Teaching and he preaches out of compassion for the hearer.

16. ßMonks, you should desire advice from Kassapa or from someone like Kassapa and fall to that method.û

15. 1. 4.

(4) Kulåpagaü Ý Frequenting Families

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there.

2. Monks, what kind of monk is suitable to frequent families?û

3. ßVenerable sir, the Blessed One is the leader for the Teaching. It is the refuge of the Blessed One. It's good that its meaning occurs to the Blessed One. The monks learning it from the Blessed One will bear it in their minds.û

4. ßMonks, a monk approaches a family with the mind, `May I be offered much not little, offered the excellent not the rough, offered quickly not reluctantly, offered carefully not carelessly'.

5. ßMonks, when the monk approaches families with this attitude, nothing is offered and the monk is annoyed, displeased and unpleasant. When the monk approaches families with this attitude, a little is offered not much ... re ... the rough is offered not the excellent ... re ... something is offered with reluctance and not quickly and the monk is annoyed, displeased and unpleasant. When the monk approaches families with this attitude, something is offered carelessly and the monk is annoyed, displeased and unpleasant. Monks, it is not suitable that such a monk should approach a family.

6. ßMonks, a monk approaches a family with the mind, `may these strange families offer me whatever, much not little, the excellent not the rough, quickly not reluctantly, carefully not carelessly'.

7. ßMonks, when the monk approaches families with this attitude, nothing is offered and the monk is not annoyed, not displeased and not unpleasant. When the monk approaches families with this attitude, a little is offered and not much ... re ... the rough is offered and not the excellent ... re ... something is offered with reluctance not quickly, the monk is not annoyed, not displeased and not unpleasant. When the monk approaches families with this attitude, something is offered carelessly and the monk is not annoyed, not displeased and not unpleasant. Monks, it is suitable that such a monk should approach a family.

8. ßMonks, Kassapa approaches families with the mind, `may these strange families offer me whatever, the excellent not the rough. quickly not reluctantly, may they offer carefully not carelessly.

9. ßMonks, when Kassapa approaches families with this attitude, nothing is offered and Kassapa is not annoyed, not displeased and not unpleasant. When Kassapa approaches families with this attitude, a little is offered not much ... re ... the rough is offered not the excellent ... re ... something is offered with reluctance not quickly and Kassapa is not annoyed, not displeased and not unpleasant. When Kassapa approaches families with this attitude, something is offered carelessly and Kassapa is not annoyed, not displeased and not unpleasant.

10. ßMonks, you should desire advice from Kassapa or from someone like Kassapa and fall to that method.û

15. 1. 5.

(5) Jiõõaü Ý Decayed

1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Venerable Mahakassapa approached the Blessed One worshipped and sat on a side.

3. The Blessed One said thus to venerable Mahakassapa who was seated on a side: ßKassapa, you are now decayed. Your hemp rag robe is old and threadbare. Therefore, Kassapa, you should accept robes from householders and food when invited and live in my presence.û

4. ßVenerable sir, since long I have been a forest dweller and have praised dwelling in the forest. Since long I have been a partaker of morsel food and have praised partaking morsel food. Since long I have been a rag robe wearer and have praised wearing rag robes. Since long I have limited myself to three robes and have praised the limitation to three robes. Since long I had few desires ... re ... lived satisfied, ... re ... was secluded, ... re ... had no associations, ... re ... was with aroused effort and have praised the arousing of effort.û

5. ßKassapa, seeing what benefits, have you been a forest dweller and have praised dwelling in the forest for a long time? Have you been a partaker of morsel food and have praised partaking morsel food for a long time? Have you been a rag robe wearer and have praised wearing rag robes for a long time? Have you limited yourself to three robes and have praised the limitation to three robes for a long time? Had few desires ... re ... lived satisfied, ... re ... was secluded ... re ... had no associations ... re ... was with aroused effort and have praised the arousing of effort?û

6. ßVenerable sir, seeing two good reasons since long. I have been a forest dweller and have praised dwelling in the forest. Since long. I have been a partaker of morsel food and have praised partaking morsel food. Since long. I have been a rag robe wearer and have praised wearing rag robes. Since long. I have limited myself to three robes and have praised the limitation to three robes. Since long I had few desires ... re ... lived satisfied, ... re ... was secluded ... re ... had no associations ... re ... was with aroused effort and have praised the arousing of effort.

7. ßI saw it as a pleasant abiding and it is out of compassion for the future generation who would imitate this way of life, thinking indeed there were enlightened disciples who followed the ways of the Teacher, dwelling in the forest and praising, dwelling in the forest. Who partook morsel food, praising the partaking of morsel food. Who wore rag robes praising the wearing of rag robes. Who limited themselves to three robes praising the limitation to three robes for a long time. Who were with few desires ... re ... lived satisfied, ... re ... lived a life of seclusion ... re ... lived without associations ... re ... was with aroused effort praising the arousing of effort for a long time. It will be for their happiness and pleasantness for a long time.

8. ßVenerable sir, seeing these two good reasons I have been a forest dweller since long and have praised living in the forest. I have been the partaker of morsel food, ... re ... the wearer of rag robes ... re ... limited to three robes ... re ... with few desires ... re ... without associations ... re ... with aroused effort praising the arousal of effort.û

9. ßExcellent! Kassapa, you have fallen to the method of well being and happiness of many gods and men.û

10. ßTherefore, Kassapa, you may wear the threadbare rag robes of hemp, partake morsel food and dwell in the forest.û

15. 1. 6.

(6) Ovàdo I Ý Advice I

1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Venerable Mahakassapa approached the Blessed One worshipped and sat on a side.

3. The Blessed One said thus to venerable Mahakassapa who was seated on a side: ßKassapa, advise the monks, and give them a sermon. Kassapa, either you should advise the monks and give them a sermon or else I should advise the monks and give them a sermon.û

4. ßVenerable sir, nowadays, monks are unruly and do not accept advice with a good heart. Venerable sir, I saw the monk Bhandana, a co-associate of ânanda and the monk Abhi¤jika a co-associate of Anuruddha critically discussing thus: `Come, bhikkhu, who speaks a lot, who speaks most gently, and who speaks at length?'

5. The Blessed One addressed a certain monk and said: ßMonk, in my words tell the monk Bhandana a co-associate of ânanda, and the monk Abhi¤jika a co-associate of Anuruddha, `Venerable ones, the Teacher calls you'.û

7. Those monks said: ßYes, friend,û and approached the Blessed One, worshipped and sat on a side.

8. The Blessed One said thus to those monks who were seated: ßMonks, is it true that you talk critically thus: `Come monk, who speaks a lot, who speaks most gently, and who speaks at length?û'

ßYes, venerable sir.û

9. ßMonks, knowing what of the Teaching declared by me, do you talk critically thus: `Come monk who speaks a lot, who speaks most gently and who speaks at length?'û

ßVenerable sir, we do not know the Teaching.û

10. ßMonks, you who do not know the Teaching declared by me having gone forth in this well declared dispensation why do you talk critically thus: `Come monk who speaks a lot, who speaks most gently and who speaks at length?'û

11. Then those monks put their heads at the feet of the Blessed One and said:

ßVenerable sir, pardon us, we have come to an offence owing to foolishness, delusion, and demerit. We having gone forth in this well declared dispensation spoke critically thus: `Come monk who speaks a lot, who speaks most gently and who speaks at length?' May the Blessed One pardon us for our future restraint.û

12. ßIndeed monks, you have come to an offence owing to foolishness, delusion, and demerit. You having gone forth in this well declared dispensation spoke critically thus: `Come monk who speaks a lot, who speaks most gently and who speaks at length?' As you ask for pardon seeing your fault according to the Teaching, I accept your pardon.

13. ßMonks, it is growth in the noble ones discipline to ask for pardon seeing one's fault according to the Teaching for restraining in the future.û

15. 1. 7.

(7) Ovàdo II Ý Advice II

1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Venerable Mahakassapa approached the Blessed One worshipped and sat on a side.

3. The Blessed One said thus to venerable Mahakassapa who was seated on a side: ßKassapa, advise the monks, and give them a sermon. Kassapa, either you should advise the monks and give them a sermon or else I should advise the monks and give them a sermon.û

4. ßVenerable sir, nowadays, monks are unruly and do not accept advice with a good heart.

5. ßVenerable sir, whoever has no faith in meritorious things, does not strain to do meritorious things, is not conscientious of meritorious things, has not aroused effort to do meritorious things and is not wise about meritorious things, night and day should expect decrease and no growth in meritorious things.

6. ßVenerable sir, just as the waxing moon, night and day decreases in beauty, in the orbit, in the radiance and the size, just so whoever has no faith in meritorious things, does not strain to do meritorious things, is not conscientious of meritorious things, has not aroused effort to do meritorious things and is not wise about meritorious things, night and day should expect decrease and no growth in meritorious things

7. ßVenerable sir, a person without faith decreases, a person who does not strain decreases, a person who is not conscientious decreases, a lazy person decreases, a not wise person decreases, an angry person decreases, a person bearing a grudge decreases and a person without advice decreases.

8. ßVenerable sir, whoever has faith in meritorious things, strains to do meritorious things, is conscientious of meritorious things, has aroused effort to do meritorious things and is wise about meritorious things, night and day should expect increase and not decrease in meritorious things.

9. ßVenerable sir, just as the waning moon, night and day increases in beauty, in the orbit, in the radiance and the size, just so whoever has faith in meritorious things, strains to do meritorious things, is conscientious of meritorious things, has aroused effort to do meritorious things and is wise about meritorious things, night and day should expect increase and not decrease in meritorious things

10. ßVenerable sir, a person with faith does not decrease, a person who strains does not decrease, a conscientious person does not decrease, a person with aroused effort does not decrease, a wise person does not decrease, a not angry person does not decrease, a person not bearing a grudge does not decrease and a person who is advised does not decrease.û

11. ßExcellent! Kassapa, whoever has no faith in meritorious things, does not strain to do meritorious things, is not conscientious of meritorious things, has not aroused effort to do meritorious things and is not wise about meritorious things, night and day should expect decrease and not growth in meritorious things.

12. ßKassapa, just as the waxing moon, night and day decreases in beauty, in the orbit, in the radiance and the size, just so whoever has no faith in meritorious things, does not strain to do meritorious things, is not conscientious of meritorious things, has not aroused effort to do meritorious things and is not wise about meritorious things, night and day should expect decrease and no growth in meritorious things

13. ßKassapa, a person without faith decreases, a person who does not strain decreases, a person who is not conscientious decreases, a lazy person decreases, a not wise person decreases, an angry person decreases, a person bearing a grudge decreases and a person without advice decreases.

14. ßKassapa, whoever has faith in meritorious things, strains to do meritorious things, whoever is conscientious of meritorious things, has aroused effort to do meritorious things and is wise about meritorious things, night and day should expect increase and not decrease in meritorious things.

15. ßKassapa, just as the waning moon, night and day increases in beauty, in the orbit, in the radiance and the size, just so whoever has faith in meritorious things, strains to do meritorious things, is conscientious of meritorious things, has aroused effort to do meritorious things and is wise about meritorious things, night and day should expect increase and not decrease in meritorious things

16. ßKassapa, a person with faith does not decrease, a person who strains does not decrease, a conscientious person does not decrease, a person with aroused effort does not decrease, a wise person does not decrease, a not angry person does not decrease, a person not bearing a grudge does not decrease and a person who is advised does not decrease.û

15. 1. 8.

(8) Ovàdo III Ý Advice III

1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Venerable Mahakassapa approached the Blessed One worshipped and sat on a side.

3. The Blessed One said thus to venerable Mahakassapa who was seated on a side: ßKassapa, advise the monks, and give them a sermon. Kassapa, either you should advise the monks and give them a sermon or else I should advise the monks and give them a sermon.û

4. ßVenerable sir, nowadays, monks are unruly do not accept advice with a good heart.û

5. ßKassapa, in this manner in the past the elder monks were forest dwellers praising dwelling in the forest, were partakers of morsel food, praising partaking morsel food, were rag robe wearers praising the wearing of rag robes, were limited to three robes praising the limitation to three robes, with few desires ... re ... lived satisfied, ... re ... were secluded ... re ... had no associations ... re ... were with aroused effort, praising the arousing of effort.

6. ßThen for him, who was a forest dweller praising dwelling in the forest, was a partaker of morsel food, praising partaking morsel food, was a rag robe wearer praising the wearing of rag robes, was limited to three robes praising the limitation to three robes, was with few desires ... re ... lived satisfied, ... re ... was secluded ... re ... had no associations ... re ... was with aroused effort, praising the arousing of effort, the elder monks prepared a seat. And said, `Come, monk, what is the monk's name? Your appearance is good and you delight in the training. Monk, take a seat.'

7. ßThen, Kassapa it occurs to the novice monks: `Look this monk is a forest dweller who praises dwelling in the forest, is a partaker of morsel food, praising partaking morsel food, is a rag robe wearer praising the wearing of rag robes, is limited to three robes praising the limitation to three robes, is with few desires ... re ... is satisfied, ... re ... is secluded ... re ... has no associations ... re ... is with aroused effort, praising the arousing of effort. The elder monks prepare a seat for him and say ßcome monk, what is the monk's name?. Your appearance is good and you delight in the training `Monk, take a seat.û' The novice monks follow that method and it will be for their well being and happiness for a long time.

8. ßKassapa, at present the elder monks are not forest dwellers, who praise dwelling in the forest, are not partakers of morsel food and do not praise partaking morsel food, are not rag robe wearers who praise wearing rag robes, are not limited to three robes praising the limitation to three robes, are not with few desires ... re ... are not satisfied, ... re. are not secluded ... re ... have associations ... re ... are not with aroused effort and do not praise the arousing of effort.

9. ßThen if there is a well-known, famous monk who is a gainer of robes, morsel food, dwellings and requisites when ill, the elder monks prepare a seat for him and say, `Come monk, what is the monk's name? Your appearance is good and we like your association. Monk, take a seat.'

10. ßThen Kassapa it occurs to the novice monks: `Look this monk is well-known, famous is a gainer of robes, morsel food, dwellings and requisites when ill, the elder monks prepare a seat for him and say ßcome monk, what is the monk's name? Your appearance is good and we like your association. ßMonk, take a seat.û' The novice monks follow that method and it will be for their ill being and unhappiness for a long time.

ßKassapa, saying it correctly, the holy life is oppressed by those leading the holy life. Saying it correctly those who lead the holy life are oppressed by those leading the oppressed holy life.

15. 1. 9.

(9) Jhànàbhi¤¤a Ý Higher Abidings and Higher Knowledge

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One addressed the monks from there:

2. ßMonks, when desired I seclude the mind from sensual and demeritorious thoughts and with thought processes, joy, and pleasantness born from seclusion abide in the first higher state of the mind.

ßMonks, Kassapa too when desired secludes the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abides in the first higher state of the mind.

3. ßMonks, when desired I overcome thoughts and thought processes and appeasing the mind brought to a single point with joy and pleasantness born from concentration abide in the second higher state of the mind.

ßMonks, Kassapa too when desired overcomes thoughts and thought processes and appeasing the mind brought to a single point with joy and pleasantness born from concentration abides in the second higher state of the mind.

4. ßMonks, when desired with equanimity to joy and dispassion and mindful and aware, I feel pleasant with the body and abide in the third higher state of the mind. To this the noble ones say, abiding in pleasantness mindfully.

Monks, Kassapa too when desired with equanimity to joy and dispassion and mindful and aware feels pleasant with the body and abides in the third higher state of the mind. To this the noble ones say, abiding in pleasantness mindfully.

5. Monks, when desired dispelling pleasantness and unpleasantness, earlier having overcome pleasure and displeasure and with the purification of mindfulness with equanimity I attain to the fourth higher state of the mind.

Monks, Kassapa too when desired dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure and with the purification of mindfulness with equanimity attains to the fourth higher state of the mind.

6. Monks, when desired, I overcome all perceptions of matter, all perceptions of repulsion, not attending to various perceptions and with space is boundless abide in the sphere of space.

Monks, Kassapa too when desired, overcomes all perceptions of matter, all perceptions of repulsion, not attending to various perceptions and with space is boundless abides in the sphere of space.

7. Monks, when desired, I overcome all the sphere of space and with consciousness is boundless, I abide in the sphere of consciousness.

Monks, Kassapa too when desired, overcomes all the sphere of space and with consciousness is boundless abides in the sphere of consciousness.

8. Monks, when desired, I overcome all the sphere of consciousness and with there is nothing, I abide in the sphere of nothing ness.

Monks, Kassapa too when desired, overcomes all the sphere of consciousness and with there is nothing abides in the sphere of nothingness.

9. Monks, when desired, I overcome all the sphere of nothingness and abide in the sphere of neither perception nor non perception.

Monks, Kassapa too when desired, overcomes all the sphere of nothingness and abides in the sphere of neither perception nor non perception.

10. Monks, when desired, I overcome all the sphere of neither perception nor non perception and abide in the cessation of perceptions and feelings

Monks, Kassapa too when desired, overcomes all the sphere of neither perception nor non perception and abides in the cessation of perceptions and feelings.

11. Monks, when desired, I enjoy various psychic fetes, such as being one, becoming many, being many becoming one and disappearing and appearing. I go unhindered through walls, embankments and rocks as though in space. I dive in and come out of earth as though in water. I go unbroken on water as though on earth. I sit in space like birds large and small. I touch and handle this powerful moon and sun with my hand I wield power as far as the world of Brahma

Monks, Kassapa too when desired enjoys various psychic fetes, such as being one, becoming many, being many becoming one and disappearing and appearing. He goes unhindered through walls, embankments and rocks as though in space. He dives in and comes out of earth as though in water. He goes unbroken on water as though on earth. He sits in space like birds large and small. He touches and handles this powerful moon and sun with his hand and wields power as far as the world of Brahma

12. Monks, when desired, with the purified element of the heavenly ear beyond human. I hear both sounds heavenly and human far and near

Monks, Kassapa too when desired, with the purified element of the heavenly ear beyond huma, hears sounds heavenly and human far and near.

13. Monks, when desired, I penetrate and cognize the minds of others. I know the mind with greed, the mind without greed, the angry mind and the not angry mind. I know the deluded mind and the not deluded mind, the composed mind and the distracted mind. I know the exalted mind and the un exalted mind, the mind with a compare and the mind without a compare. I know the concentrated mind and the not concentrated mind, the released mind and the not released mind.

Monks, Kassapa too when desired penetrates and cognizes the minds of others. He knows the mind with greed, the mind without greed, the angry mind and the not angry mind. He knows the deluded mind and the not deluded mind, the composed mind and the distracted mind. He knows the exalted mind and the un exalted mind, the mind with a compare and the mind without a compare. He knows the concentrated mind and the not concentrated mind, the released mind and the not released mind.

14. Monks, when desired, I recollect the manifold previous births such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty births. One hundred births, one thousand births, one hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was with this name, in this clan, with this disposition, supported thus, experiencing these pleasant and unpleasant feelings, enjoying such a lifespan. Disappearing from there I was born there with this name, in this clan, with this disposition, supported thus, experiencing these pleasant and unpleasant feelings, enjoying such a lifespan. Disappearing from there I was born here. Thus I recollect the manifold previous births with all details.

Monks, Kassapa too when desired, recollects the manifold previous births such as one birth, ... re ... Thus he recollects the manifold previous births with all details.

15. Monks, when desired, with the purified heavenly eye beyond human I see beings disappearing and appearing beautiful and ugly, in heaven and hell, born according their actions.'These good beings owing to misconduct in body, words and mind, blaming noble ones, owing to bearing wrong view and the wrong view of actions, after death are born in loss, in evil states, in decrease, in hell. These good beings owing to right conduct in body, words and mind, not blaming noble ones, owing to bearing right view and the right view of actions, after death are born in increase, in good states, in heaven. Thus I see beings disappearing and appearing beautiful and ugly, in heaven and hell, born according their actions.

Monks, Kassapa too when he desired, with the purified heavenly eye beyond human sees beings disappearing and appearing beautiful and ugly, in heaven and hell, born according their actions... Thus he sees beings disappearing and appearing beautiful and ugly, in heaven and hell, born according their actions.

16. Monks, I also destroy desires and release the mind and released through wisdom, by myself realizing abide.

Monks, Kassapa also destroys desires and releases the mind and released through wisdom, by his self realizing abides.

15. 1. 10.

(10) Upassayaü Ý At a Nunnery

1. I heard thus. At one time venerable Kassapa was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

3. Approaching, venerable ânanda said thus: ßVenerable sir, Kassapa, there is a certain nunnery, let us approach that nunnery.û

ßFriend, ânanda, approach by yourself, you have much work to do.û

4. For the second time venerable ânanda said thus: ßVenerable sir, Kassapa, there is a certain nunnery, let us approach that nunnery.û

ßFriend, ânanda, approach by yourself, you have much work to do.û

5. For the third time venerable ânanda said thus: ßVenerable sir, Kassapa, there is a certain nunnery, let us approach that nunnery.û

6. Then venerable Mahakassapa wearing robes in the morning and taking bowl and robes and with venerable ânanda as the second monk approached that nunnery and sat on the prepared seat.

II

7. Then many bhikkhunis approached venerable Manakassapa worshipped and sat on a side.

8. Then venerable Mahakassapa instructed, incited, gladdened and made the hearts light of those bhikkhunis.

9. Venerable Mahakassapa having instructed, incited, gladdened, and made the hearts light of those bhikkhunis with a sermon got up from his seat and went away.

10. Then the bhikkhuni Tullatissa displeased expressed words of displeasure. ßWhy should venerable Mahakassapa give a sermon in the presence of venerable ânanda, the sage of Vedeha? To me venerable Mahakassapa preaching us in the presence of venerable ânanda is like the needle vendor selling needles in the presence of the needle manufacturer.û

11. Venerable Mahakassapa heard these words of bhikkhuni Tullatissa.

III

12. Then venerable Mahakassapa said to venerable ânanda: ßânanda, what is it, am I the needle vendor and you the manufacturer or am I the needle manufacturer and you the vendor?û

ßVenerable sir, Kassapa, pardon these women, they are foolish.û

13. ßCome friend ânanda, why shouldn't you be further examined in the presence of the Community of monks?

14. ßânanda, you are questioned in the presence of the Blessed One and the Community of monks and the Blessed One says: `Monks, when desired I seclude the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abide in the first higher state of the mind.'

`Monks, ânanda too when desired secludes the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abides in the first higher state of the mind'.û

ßVenerable sir, that is not so.û

15. ß`Monks, when desired I seclude the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abide in the second higher state of the mind.'

`Monks, Kassapa too when desired secludes the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abides in the first higher state of the mind.'û

16.-29. The nine higher states of the mind, in their ascending order and the fivefold higher knowledge should be repeated.

30. ßânanda, you are questioned in the presence of the Blessed One and the Community of monks and the Blessed One says: `Monks, I also destroy desires and release the mind and released through wisdom, by myself realizing abide.'

ßMonks, ânanda also destroys desires and releases the mind and released through wisdom, by his self realizing abides'.û

ßVenerable sir, that is not so.û

31. ßVenerable sir, am questioned in the presence of the Blessed One and the Community of monks and the Blessed One says: `Monks, I also destroy desires and release the mind and released through wisdom, by myself realizing abide.'

`Monks, Kassapa also destroys desires and releases the mind and released through wisdom, by his self realizing abides'.û

32. ßFriend, hiding my sixfold knowledge is like covering up an elephant of seven or seven and half cubits with a palm leaf.û

IV

33. Bhikkhuni Thullatissa stepped down from the holy life.

15. 1. 11.

(11) Cãvaraü Ý A Robe

1. I heard thus. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

I

2. At that time venerable ânanda was doing a tour in the southern hills with a large number of monks

3. At that time about thirty co-associates of venerable ânanda many of them young boys had stepped down from the holy life.

II

4. Venerable ânanda having toured the southern hills as long as he wished, returned to the squirrels' sanctuary in the bamboo grove in Rajagaha, approached venerable Mahakassapa, worshiped him and sat on a side.

5. Then venerable Mahakassapa said thus to venerable ânanda who was seated on a side: ßFriend, ânanda, seeing what benefits has the Blessed One allowed food from families?û

6. ßVenerable sir, Kassapa, seeing three reasons the Blessed One has allowed food from families. To call the attention of persons who are not steady, for the pleasant abiding of well behaved monks and may the Community not be split on account of monks who bear unwholesome intentions. Venerable sir, Kassapa, seeing these three reasons the Blessed One has allowed food from families.û

7. ßFriend, ânanda, then why do you go on tours with these novices, not controlled in their mental faculties, do not know the capacity to partake food and not yoked to wakefulness? Should be to destroy families I think. Friend, ânanda, you break up the gathering and destroy it owing to newness and fewness, not knowing what a young novice should know.û

8. ßVenerable sir, Kassapa, now my hair has turned gray and yet am not released from the blame as a young novice.û

9. ßThen, friend, ânanda, you go on tours with these novices, not controlled in their mental faculties, do not know the capacity to partake food and not yoked to wakefulness, to destroy families I think, break up the gathering and destroy it owing to newness and fewness, not knowing what a young novice should know.û

III

10. Bhikkhuni Tullananda heard that venerable ânanda was blamed by venerable Mahakassapa as a young novice.

11. Displeased, bhikkhuni Tullananda uttered words of displeasure: ßWhy should venerable Mahakassapa formally of another faith, blame venerable ânanda the sage of Vedeha, as a young novice?û

12. Venerable Mahakassapa heard these words of bhikkhuni Tullananda.

13. And venerable Mahakassapa said thus to venerable ânanda: ßFriend, ânanda, that bhikkhuni Tullananda utters words that are intentional without reflecting. Friend, from the day I shaved head and beard, wore yellow clothes, left home and went forth, I do not know of going to another teacher other than the Blessed One, worthy and rightfully enlightened.

14. ßFriend, when I was earlier living in a household this thought occurred to me: `Living in a household is full of difficulties and it is a path of defilements, the holy life is like open space. It is not easy to live in a household with complete purity, like a polished mother of pearls. What if I shave head and beard, wear yellow clothes, leave home and become homeless?'

15. ßThen, friend, in the meantime I made a double lined silk robe, shaved head and beard, wore yellow clothes, left home and went forth on account of whoever worthy ones, in the world.

16. ßHaving gone forth in this manner I went along the highway and saw the Blessed One seated at the Bahuputta monument between Rajagaha and Nalanda and it occurred to me: `Isn't it the Teacher himself, isn't it the Blessed One himself, isn't it the Well Gone One, isn't it the rightfully enlightened one that I see?'

17. ßThen, friend, I placed my head at the feet of the Blessed One and said: `Venerable sir, Blessed One, you are my Teacher, am your disciple.'

18. Then, friend, the Blessed One said to me: `Kassapa, my top would split, if I had followed up everything in my mind and not knowing said ßI knowû and not seeing said, ßI see,û to my disciple. Kassapa, knowing I say, ßI knowû and seeing I say, ßI seeû.'

19. ßTherefore, Kassapa you should train thus: `My shame and remorse will be thoroughly established towards the elder bhikkhus, novice bhikkhus and the middling bhikkhus.'

20. ßTherefore, Kassapa, you should train thus: `Whatever teaching I will hear connected with merit, to find the profitable in it and to reflect on it I will lend ear intently.'

21. ßTherefore, Kassapa you should train thus: `Mindfulness of the body is agreeable to me, I will not abandon it.'

22. ßThen friend, the Blessed One advised me thus, got up from the seat and went away

23. ßFriend, seven days I partook the country's alms food indebted, on the eighth day knowledge arose to me.

24. ßThe Blessed One while going on the highway stopped at a certain tree and approached it.

25. ßFriend, I folded my double lined silk robe into four, laid it and said to the Blessed One: `Venerable sir, Blessed One, sit on this, for my well being and pleasantness for a long time.

26. ßFriend, the Blessed One sat on the prepared seat.

27. ßSitting the Blessed One said to me: `Kassapa, your double lined silk robe is soft to the touch.'

`May the Blessed One accept the double lined silk robe out of compassion. for me.'

28. `Kassapa, will you bear this cast off rag robe of hemp?'

`Venerable sir, I will bear the cast off rag robe of hemp of the Blessed One.'

29. ßFriend, offering the double lined silk robe to the Blessed One I used the Blessed One's cast off rag robe of hemp.

30. ßFriend, saying it correctly, I am the Blessed One's legitimate son, born from the Teaching, born from the sign to inherit his cast off rag robe of hemp. Friend, I am that Blessed One's legitimate son.

31. ßFriend, when desired I seclude the mind from sensual and demeritorious thoughts and with thought processes, joy and pleasantness born from seclusion abide in the first higher state of the mind.

32-46. Friend, when desired ... re ...

(Repeat the nine higher states of the mind in ascending order and the fivefold knowledge)

47. ßFriend, I also destroy desires and release the mind and released through wisdom, by myself realizing abide

48. ßFriend, hiding my sixfold knowledge is like covering up an elephant of seven or seven and half cubits with a palm leaf.û

IV

49. Bhikkhuni Tullananda stepped down from the holy life.

15. 1. 12.

(12) Paraümaranaü Ý After Death

1. At one time venerable Mahakassapa and venerable Sàriputta lived in the deer park in Isipatana in Benares.

2. Venerable Sàriputta having got up from his evening seclusion approached venerable Mahakassapa exchanged friendly greetings and sat on a side.

3. Seated, venerable Sàriputta said thus to venerable Mahakassapa: ßFriend Kassapa, is the Blessed One evident after death?û

ßFriend, it is not declared by the Blessed One, that the Blessed One is after death.û

4. ßFriend Kassapa, is the Blessed One not evident after death?û

ßFriend, it is not declared by the Blessed One, that the Blessed One is not after death.û

5. ßFriend Kassapa, is the Blessed One evident and not evident after death?û

ßFriend, it is not declared by the Blessed One, that the Blessed One is and is not after death.û

6. ßFriend Kassapa, is the Blessed One neither evident nor not evident after death?û

ßFriend, that too is not declared by the Blessed One, that the Blessed One is neither evident nor is not evident after death.û

7. ßFriend, why are these not declared by the Blessed One?û

ßFriend, these things are not meaningful not the fundamentals of the holy life. They do not lead to, turning away, dispassion, cessation, appeasement, deep knowledge, enlightenment and extinction. Therefore, they are not declared by the Blessed One.û

8. ßThen friend, what is declared by the Blessed One?û

ßFriend, `this is unpleasant,' is declared by the Blessed One. `This is the arising of unpleasantness,' `this is the cessation of unpleasantness' and `this is the path leading to the cessation of unpleasantness' is declared by the Blessed One.û

9. ßFriend, why are these declared by the Blessed One?û

ßFriend, these things are meaningful the fundamentals of the holy life. They lead to, turning away, dispassion, cessation, appeasement, deep knowledge, enlightenment and extinction. Therefore, they are declared by the Blessed One.û

15. 1. 13.

(13) Saddhammapatirupakaü Ý An Image of the True Teaching

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Venerable Mahakassapa approached the Blessed One worshipped and sat on a side.

3. Sitting venerable Mahakassapa said to the Blessed One: ßVenerable sir, what is the reason for this: Earlier there were few rules and many monks got established in extinction, now there are many rules and few monks get established in extinction?û

4. ßKassapa, it happens thus when the good Teaching disappears and beings diminish. There are many rules and few monks get established in extinction.û

5. ßKassapa, until an image of the True Teaching arises in the world, the True Teaching does not disappear from the world. When an image of the True Teaching arises in the world, the True Teaching disappears from the world.

6. ßKassapa, until an imitation of pure gold arises in the world, pure gold does not disappear from the world. When an imitation of pure gold arises in the world, pure gold disappears from the world.

7. ßIn the same way Kassapa, until an image of the True Teaching arises in the world, the True Teaching does not disappear from the world. When an image of the True Teaching arises in the world, the True Teaching disappears from the world

8-11. ßKassapa, the earth element does not cause the disappearance of the True Teaching. The water element ... re ... The fire element ... re ... The air element does not cause the disappearance of the True Teaching.

12. ßThere arises in this world foolish men who cause the disappearance of the True Teaching.

13. A ship shows signs of sinking right from the beginning. It does not happen to the True Teaching in that way

14. ßKassapa, these five reasons conduce to the confusion and disappearance of the True Teaching.

ßWhat five?

15. ßKassapa, here bhikkhus, bhikkhunis, lay disciples male and female become rebellious and live not revering the Teacher, the Teaching, the Community of bhikkhus, the Training and Concentration

ßKassapa, the entering of these five things, causes confusion and disappearance of the True Teaching.

16. ßKassapa, these five reasons conduce to the non confusion and non disappearance of the True Teaching.

ßWhat five?

17. ßKassapa, here bhikkhus, bhikkhunis, lay disciples male and female become docile and live revering the Teacher, the Teaching, the Community of bhikkhus, the Training and Concentration

18. ßKassapa, these five things, cause non confusion and non disappearance of the True Teaching.û